vnder Sense and so can bee no Marke at all Sophisticall for that of that which we confesse to be a true Attribute of the Church hee would conclude a discerning Marke But all Attributes are not Markes Now Eriphilus refell mine Argument or graunt mee I pray you some respite from burning for without merite you haue al-readie burned too manie vpon humour Philadelphus You could not away Eriphilus with my Sonnets but as I thinke Eubulus Syllogismes are no lesse pricking Philomathes But I pray you Eubulus how-so-ever your Reasons are subtill and I can not denye but builded vpon confessed Grounds and how-so-ever that Catholicke is an Attribute as you call it of the Church is apprehended by Fayth yet seeing that the moste approoved Fathers in their Disputations agaynst the Heretickes of their tymes doe presse them sore with the Authoritie of the Catholicke Church which they ordinarilie oppose vnto them it would appeare that they had some reason to doe so and that even Vniversalitie is in some respect a Marke of the true Church Neyther see I howe you can disapprooue our Mens Argument agaynst you brought from this Note except you will condemne those Famous and Auncient Fathers also as having vaynlie and sophisticallie reasoned for the Trueth Eubulus To cleare you Philomathes of all doubt heerein and to free our selues from anie eyther conscience of our owne guiltinesse where-fore we would reject this Reason or of anie vnreverend Opinion of those Fathers who as you truelie affirme in some Cases and Respectes did vse it the aequivocation of this word Catholicke must be opened vp where-by your Doctours willinglie illude and where-by your simple ones are vnwittinglie deceived For the Catholicke Church is of the Fathers so called eyther properlie and absolutelie or improperlie and but in some speciall Respect and Relation Absolutelie and most properlie the Catholicke Church is the whole number of what-so-ever tyme or place who haue beene are or shall bee vnited vnto CHRIST their Head and liue in Him by His Spirit whether heere on Earth fighting or hence in Heaven triumphing Absolutelie and lesse properlie the Catholicke Church is the whole militant companie heere on Earth of what-so-ever Kinred Tongue or Nation vnder one and the same common Ensigne of Christian Profession whether Hypocrites or true Professours whether pure or corrupt Worshippers whether Orthodox or Hereticall as even Bellarmine argueth Cap. 7. De Notis Eccles. In anie of which Cases shee is believed and in her Vniversalitie falleth not vnder Sense Improperlie agayne and in opposite Relation the Church is called CATHOLICKE for two Respects The one In opposite Relation to the Church of the Iewes which was limited within the compasse of one People and of one Region the Christian Church no more so confined but spread indifferentlie over all is called the CATHOLICKE CHVRCH Neyther thus because that eyther al-wayes all Peoples Vniversallie or moste parte of Men embrace the Gospell but because the Entrie is opened and offered indifferentlie vnto all The other Respect was the opposite Relation to hereticall Companies separating them-selues by Errour from the common Bodie of the Church Trueth mayntayned there-in And in this last Respect it is that al-most the Fathers cōmonlie speak of it calling the Cōmunitie of the Visible Church retayning Trueth in relation to particular hereticall Companies the CATHOLICKE CHVRCH And in this Sense opposing ordinarilie to arrogant men the Authoritie Multitude Consent Succession c. of the Catholicke Church as you haue alleadged Philomathes But in this manner of the Fathers reasoning two things are carefullie to bee marked whereby the Fathers shall bee found both pertinentlie and prudentlie to haue vsed this Argument where by your men now shall bee seene evidentlie and impudentlie to abuse it The first is that state and condition of the Church wherein this Argument hath place according as it was when the Fathers vsed it The second is what weight or moment the Fathers placed in it The state of the Church then was in common pure holding Trueth and by the force thereof purging or expelling all in-bred or accressing evils or Heresies So as then though by an improper Speach yet the Communalitie of the Church keeping Trueth in relation to a few Declyners might not impertinentlie bee called the Catholicke Church and her authoritie might well haue beene opposed vnto them But who in a plaine contrarie state and condition of the Church when Errour obtaineth in common and Trueth is afflicted and borne downe yet without consideration of the altered State and Condition would still vse the same reason from Multitude and what-so-ever or how-so-ever an obtaining State hee were a ridiculous Sophister confounding diverse and distinct times and cases To reason from the state of the Church in Ephesus where-in evill was not tollerated to the state of the Church in Smirna where-in Heretickes waxed prowde and despysed the abject state of true Professours it were sophisticall but much more sophisticall to reason from the state in Ephesus to the state in Pergamus when the true Church dwelt even where Satan's Throne was knowne to GOD though hid from the worldlie sort To reason from the Woman cloathed with the Sunne treading the Moone and crowned with twelue Starres to the same Woman lurking in the Wildernesse it concludeth not for as in the first Case the Fathers had reason and did wyselie to convince by all Advantages so whyle the Case is clearlie altered according as by Scripture was fore-tolde and Antichrist hath obtayned a Throne even in the Temple when the Evill or Gangrene in the bodie and having even over-gone the Bodie in common will contende agaynst the healthsome remnant then are wee both to leaue improper Speaches and wyselie to distinguish deceitfullie-confounded Tymes and Cases and properlie to pleade That the Gangrene in the Bodie and even affecting and over-going the Bodie in common yet is but an Adherent or accressing Evill in but not of the Bodie and That the healthsome remnant retayning the Lyfe of the Head and by vertue there-of resisting the over-going Gangrene is the true Catholicke Church And this altered Condition of Tyme and of the Church in tyme which maketh the Argument some-tyme pertinentlie vsed to bee nowe ridiculous besides that both SCRIPTVRE hath fore-tolde it the FATHERS did see the working on of it and wee haue aboundantlie often prooved and still offer to prooue it It is cleare also by that other Poynt which I propounded to bee observed in this reasoning of the FATHERS namelie What Weyght or Moment they placed in that same Argument VVhere-in they even professe That they vsed it not as an infallible demonstratiue Marke but as a Motiue vvhich beeing joyned with cleare TRVETH was worthie to bee regarded but which eyther without TRVETH or agaynst TRVETH should carrie no Credite This is evident by Augustine vsing this same Argument agaynst Faustus Manichaeus and opposing the Authoritie of the Catholicke Church Multitude Antiquitie Succession c.
to his bare bragging of the TRVETH Which TRVETH not-with-standing sayeth that Father if you can show so clearlie as it can not bee gayne-sayde it is to bee praeferred to all these thinges where-by I am holden within the Catholicke Church If the name of the Catholicke Church were in this place properlie to bee taken then should Augustine's supposed Case be ridiculous For Trueth can never be found any-where els but within the Catholicke Church taken properlie Where-by it is cleare that the Catholicke Church in this and such other places is taken for the Communalitie of the visible Church which having Trueth should bee regarded But to whose Authoritie not the lesse the cleare Trueth found with never so few Holders is to bee preferred For Wee ought not to consent no not to Catholicke Bishops sayeth the same Father if they holde anie Opinion contrarie to Canonicke Scriptures Where-by is manifest both in what Sense the Fathers reasoned from the Authoritie of the Catholicke Church and what force they placed in that Argument and that how-so-ever by them and in that tyme and case of a Church it was not inconvenientlie vsed yet that now in so farre different a state still to vsurpe it in a lyke manner were extreame impudencie This Chrysostome did both fore-see and gaue warning of it that the altered state of the Church behooved to bring men to a more neare and proper Rule of Examination as in his Testimonies aboue cited is cleare In that how-so-ever before that Heresie obtayned place in the Church and the abhomination of desolation stood also in sanctis Ecclesiae locis in the holie places of the Church manie wayes were to discerne the Church as while Trueth helde place in common was Vniversalitie improperlie taken Multitude Consent Succession c yet now after that hereticall contagion hath infected the Bodie in common no manner of way is to discerne the true Church amidst the corrupted communitie of the Church but onlie the Scriptures You are greatlie deceived Philomathes if you esteeme the Church therefore to bee called CATHOLICKE eyther because al-wayes the moste parte of men shall come in to her and embrace the Profession or yet That of such as come in to her the moste parte shall al-wayes holde the Trueth But Shee is CATHOLICKE because her Gates that are nowe casten open to all Kinreds Tongues and Nations that the righteous Nation may enter in And how-so-ever that neyther most part come in neyther of such as are in her is the most part of her or saved yet all vniversallie who are saved must both bee in her and of her And how-so-ever in her most part keepe not Trueth yet no Trueth is but in her If as your Men are al-readie perceiving and there-vpon are gnawing their Tongues for sorrowe the Trueth preached by vs take in short tyme such successe as the Waters of your Euphrates shall be dryed vp and if Multitude and Consent of Nations shall bee with vs will you there-fore yeelde vs the Title of the Catholicke Church If multitude of Holders bee al-wayes a sure Marke of the true Church how sayeth the Scripture That All shall follow the Beast And you confesse That Antichrist when hee commeth shall obtayne Vniversallie Now if in Antichrist his vsurpation Vniversalitie shall bee no Note of the Church how see you not That verie vnjustlie you lay it al-wayes agaynst vs and That what-so-ever Vniversalitie you can alleadge for your Pope it exeemeth him not from beeing that Antichrist except hee cleare him-selfe by better Defences Thus I hope I haue cleared That wee neyther disprooue the Fathers reasoning agaynst Heretickes in opposing to them the Authoritie of the Catholicke Church and yet that you haue not there-fore anie eyther Right in their Argument or Ground there-vpon to make CATHOLICKE a discerning Marke of the Church So as your man's mayne Proposition so farre as concerneth this Note of Vniversalitie is still sophisticall and vayne But nowe if it were even a discerning Marke as your Men would make it yet let vs trye howe justlie your Church doeth vindicate it to her selfe and let vs examine your Man's mayne Assumption in that part Philadelphus As you haue dressed his Proposition in that part I thinke all labour agaynst his Assumption were ydle For if CATHOLICKE can bee no discerning Marke of the Church no not anie Marke at all as you haue at length and evidentlie evinced how can it bee Romes Marke Eubulus Yet Philadelphus I will omit no-thing where-by I may possiblie induce Eriphilus to take more of my counsell But in refelling this your Man's Assumption of his mayne Argument where-by hee appropriateth to Rome the Title of the Catholicke Church I must protest Eriphilus that it bee no praejudice to my matter that you doe so confidentlie call your selues Catholickes and your Companie the Catholicke Church else if you will haue this your vsurping of that name to carrie anie weight and that therefore you will haue vs to account so of you I desire of you the same aequitablenesse in our Case That because wee both esteeme and call our selues The Catholicke Church and Catholicke Men that therefore you will holde vs for such Or if you consider that an Argument à dici ad esse concludeth not and that there-fore pertinentlie the Logicians place before their Categories the Distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thinges that are sayde and of thinges that are Then let vs lay aside what eyther you of your selues or wee of our selues doe partiallie speake or arrogantlie arrogate and let vs trye what is true of vs both Philomathes Your Protestation is most aequitable For a bare Clayme except it bee instructed can make no Title Eubulus Then Philomathes in that part of your Poet's Ryme which is inscrybed CATHOLICKE and which you did lastlie reade besides the Proposition which I haue refelled hee assumeth That the Note of Catholicke or Vniversalitie conveaneth properlie to the Church of Rome Which false Assumption hee seeketh to sustayne by foure Reasons the first of which hee concludeth thus What Companie did take in hand and accordinglie first performed the publishing of the Gospell thorow the Worlde and converted all Nations to the Fayth that must bee the Companie to which the Title of CATHOLICKE or VNIVERSALITIE properlie belongeth and that Companie is the Catholicke Church But the Church of Rome onlie did both vnder-take and performe this There-fore the Church of Rome is the Catholicke Church and to her properlie that Note belongeth Now heere some Poëticall inspiration hath transported your man to giue vs such whether a definition or description of Catholicke as till now none ever heard of Wee esteemed as I haue shewed that the Catholicke Church had beene that companie of what-so-ever Tyme Place or Nation which in the communion of one and the same Spirit joyned to their Head CHRIST doe make vp the fulnesse of His mysticall Bodie whether in the Heavens triumphing or as yet heere in their course fighting
or in another consideration wee call the Catholicke Church all of all Kinreds Tongues and Nations who vnder one and the same common Ensigne of Christian Profession giue their names to CHRIST and are in the count of His House heere whether they bee onlie in it or also of it or to speake improperlie as in some Cases the Fathers doe the Catholicke Church is the communitie of the Church holding Trueth in relation to Declyners there-from But your Poet appropriating this Title to the first Converters hath forfaulted from this Dignitie all the Converted by them And thus his Proposition is not onlie false but even ridiculous For how-so-ever the Converters of others by an improper Speach may be called Catholicks as anie particular Church holding Trueth is called a Catholicke Church or anie faithfull Man a Catholicke man because they are true partes of the Catholicke Church in which onlie is Trueth Lyfe and Salvation yet to call anie particular eyther person order of persons or companie the Catholicke man persons or Church it is an insolentlie arrogant Speach His Assumption I distinguish If hee affirme That Rome first converted all Nations to the Fayth and was the first publisher of the Gospell it is so shameleslie false as I thinke Satan might blush to broach out such a Lie How did Paul glorie in the LORD and that before hee did see Rome that from Arabia to Illyricum he had filled all with the Gospell of CHRIST and that most part where CHRIST had not beene named not building on anie other man's foundation Haue all the other eleven Apostles besides Peter forgotten thinke you their LORD's Commission of whom wee haue no certayne record that ever anie did see Rome If converting Nations to the Fayth might appropriate to anie Church downe of the same But no Companie offereth to GOD a cleane Sacrifice from the rysing of the Sunne to the setting of the same but the Church of Rome There-fore the Church of Rome is onlie and properlie the Catholicke Church The Proposition of this his Syllogisme hee taketh from the Prophet Malachie His Assumption hee prooveth stronglie for-sooth by an vndenyable Trueth That Onelie the Church of Rome offereth all-where the holie Sacrifice of the Messe Which hee maketh no question but that is the onlie cleane Sacrifice offered to GOD all-where from the rysing to the setting of the Sunne And thus hee thinketh his Conclusion can not fayle him Eriphilus And so I thinke also Eubulus and I hope shall thinke so still for anie Aunswere you are able to make there-vnto how-so-ever you would seeme for-sooth to make a verie light account of it and would according to your manner laugh-over those Argumentes which most pintch you Eubulus Then advert what I haue to say and thinke syne what you please The Condition of CHRIST His Church set downe by Malachie whence the Poet bringeth his Proposition I acknowledge according to the Prophet his sense and wordes which your man Eriphilus resumeth deceitfullie The wordes are these From the ◅sing of the Sunne to the going downe there-of My Name shall bee great amongst the Gentiles and in all places Incense shall bee brought to My Name and a cleane Gift These cleare and distinct wordes eyther ignorantlie or fraudfullie your man obscureth perverteth and involveth to darken the difference betwixt expiatorie Sacrifices or Sacrifices for sinne and other Oblations of Prayse or due Worship vvhich both in their diverse Types are most distinctlie put and in the Anagogicke Veritie must bee diverselie considered And this your man doeth to bring some Colour to his Assumption which is impudentlie false Neyther will the Offering of your Messe which is neyther cleane holie nor a Sacrifice but a most sacrilegious prophanation of an holie Sacrament and the moste detestable Idolatrie that ever was defended for good Worship appropriate to Rome the Offring all-where of Incense and a cleane Gift to the LORD Are you so shallow a Man in Scripture Eriphilus that you know not how all true Christians anie-where beeing made Kinges and Priestes to GOD in CHRIST doe offer vp to Him the Sacrifices of Prayse even the Calues of the Lippes Doe wee not offer vp our selues an holie living acceptable Sacrifice even our reasonable Service What-so-ever workes of Charitie wee in the feare and loue of GOD performe are they not Sacrifices and accepted in CHRIST To doe good and to distribute forget not for with such Sacrifices GOD is well pleased sayeth the Apostle Is not the Liberalitie of the Philippians by the same Apostle called A Sacrifice of sweet Savour and acceptable to GOD Your Man his whole Senses haue beene drowned in his Challice when so doltishlie hee forgot him-selfe as to leaue no cleane Offering in the Church but his monstrous Messe As for anie other Sacrifice for sinne but that one and once for all offered wee acknowledge not So as your Messe may be well relegated to sicke Swyne for whom vpon conveaned pryce your Men haue mumbled out a million Now as your Questioner playeth the Cavillatour both in that hee confoundeth diverse kyndes of Sacrifices and also that hee acknowledgeth not with cleare Scripture anie other cleane Oblation in the Christian Church but the Mischiefe of the Messe So hee illudeth more-over by reasoning from Sacrifice and Oblation figuratiuelie and allegoricallie spoken of to Sacrifice and Oblation in proprietie of signification from typicall speaches concluding not allegoricallie but properlie and that most ignorantlie foolishlie The Prophets fore-speaking of CHRIST His Kingdome doe ordinarilie expresse the Condition thereof vnder Legall Types where-by it was fore-shadowed Which is so evident in all their manner of Dispensation as it is marvell if anie dare pretende to misknow it Speaking of the Conversion of Nations a◅d of their Association to the Church they prophecie That all Nations shall come yearlie and worship at HIERUSALEM Which to vnderstand properlie it were to bee a proper Asse in Divinitie For expressing of the great measure of Light and Knowledge vnder the Gospell they prophecie That all men shall see Visions and dreame Dreames to declare that the Worship of GOD shall bee no more tyed to anie one place but that all-where who worship Him in Spirit and Trueth shall bee accepted Isaia telleth of three Altars to bee erected one in Iudea one in Assyria and one in Aegypt And thus to show how the worship of GOD should bee no more confined within the Iewish natiō or precinct of Canaan Malacbie fore-telleth That Incense and a cleane Gift shall bee offered in all places and that the Name of the LORD shall bee great from the rysing of the Sunne to the going-downe there-of And howe will you out of this make your monstrous Messe or out of your Messe make the miserable Mongers there-of to bee the Catholicke Church except first you make Mules of Men Or is there anie eyther Shame or Sinceritie in disputing when vpon typicall Praedictions Conclusions are inferred
whollie there-to my Bookes passing so commonlie in the Countrey yet because in this Marke as in the toppe of your strength you glorie most I will GOD willing in few words vnfolde your Errour This then Philomathes is the Major or Proposition of your Argument The Church of CHRIST is alwayes visible Philomathes And you haue al-readie as I thinke granted it neyther see I though you would recall your word what goodly you can say against it Eubulus I am to recall nothing of that I haue sayde but yet I must cleare in what sense this your Position is to bee admitted for pulling your men from their ordinarie Starting-Hole of Aequivocation For how-so-ever I will still grant that in some respects the Church of CHRIST is alwayes visible yet I will denye your Proposition if from a restrict Case you draw it to an absolute Assertion because in some consideration the Church is invisible And to cleare this In respect of the matter of the Church which is Men and in respect of the common outward forme in the publicke common Ensigne of Profession worship we confesse the Church to bee and al-wayes to haue beene visible But in respect of her inward forme the purpose of Grace where-on chiefelie the Trueth of the Church hangeth she is invisible And the LORD knoweth who are His. Schooles doe call the one Rationē Signi the other Rationē Beneplaciti And seeing it is an Article of our Faith to belieue the Church and that Fayth is of things which are not seene it followeth of necessitie that in some and that a most principall respect the Church is invisible For to be believed to be seene can not consist Yea this is so evident a trueth as Bellarmine is forced to confesse it these are his words Melius dico in Ecclesia aliquid videri aliquid credi videmus enim eum coetum qui est Ecclesia sed quod ille coetus sit ipsa vera CHRISTI Ecclesia non videmus sed credimus that is I say better that in the Church some thing is seene and some thing is believed for wee see that Companie which is the Church but that that Companie is the selfe true Church of CHRIST we see not but belieue it The one cōsideration discerneth Christians true or false from open Idolaters and Heathen men the other distinguisheth true Christians from outward professours onlie commō worshippers Now as these distinct Cōsiderations should be sophisticallie confounded so you see Philomathes that your Propositiō taken absolutelie were deceitfullie false Philomathes Even so much as you grant will serue me for concluding of mine Argument so as I neede not impugne your Distinction or disadvow ought that Bellarmine sayeth I pleade but that the Church is ever visible Ratione Signi as you speake that is that the true Orthodox externall worship and worshippers haue beene al-wayes visible For it must bee some externall Signe falling vnder Sense and outward perception which must bee a Marke of the Church as you haue evinced agaynst vs eve◅ by our Bellarmine's suffrage and there-vpon did bereaue vs of our first Marke of CATHOLICKE or VNIVERSALITIE Eubulus As you even modifie your Proposition Philomathes yet it implyeth a deceit which you bewray by your owne Glosse That is say you that the true and Orthodox Worship and Worshippers haue al-wayes beene visible Which if you doe meane in this Sense that al-wayes by the common Ensigne of publicke Profession Ratione Signi it might ever haue bene discerned where the true Worship and true Worshippers were and might haue beene seene I will heartilie yeelde you it But if he◅e-by as your Men pleade you would signifie that all-wayes and in common lawfull and true Worship and lawfull and true Worshippers haue so farre obtayned borne swey as what-so-ever in common helde place in the Church that was to bee esteemed Trueth then I still deny even your modified Proposition And it is still one and the same Fallacie wherein before in the Mark of Continuance you did fall and which at length I elided there In my Distinction Signi Beneplaciti I tolde you even now That by the visible Ensigne Christians in common good or bad or Orthodox or otherwayes were discerned from Forraigners and Heathen men Now heere-vpon to inferre That by the common visible Ensigne in the cōmunitie of Christians true Orthodox Worshippers or true Orthodox Worship are discerned from false and adulterous both vnder the same common Ensigne you may see how chyldish Sophistrie it were If Satan had but one way of assayling the Church namelie by open and avowed Hostilitie and if none but lawfull and Orthodox Worshippers were vnder it then had you reason to make the cōmon Ensigne of Visible Profession a sure Marke not onlie of Christians in common but even of true Christians al-so at least of lawfull outward worship But seeing that both by Scripture and many folde Experience we know that by no meane he hath so effectually prevayled as by transforming him-selfe in an Angel of Light vnder pretence of the common Ensigne to adulterate all lawfull vvorship of necessitie for discerning the true Church or approoved lawfull Worship from the Abhomination of Desolation both of them in sanctis Ecclesiae locis vnder one and the same Ensigne of Christian Profession wee must advert not onlie whose Hornes are pretended but also whose Mouth speaketh So as still you may see that even Visibilitie must bee reduced vnto and examined by our onelie demonstratiue Marke which in the beginning of our Disputation I layde downe Philomathes I loue so greatlie to bee resolved especiallie in this so mayne and maynlie controverted a Poynt as I will come farder with you than I know our Church will allow mee and giue you this That even Errour might possiblie haue taken place in the whole Church in common which Case I did not obscurelie put at the beginning of our Conference about this Marke yet seeing wee accord in this That CHRIST hath ever had a true Church and seeing that you yeelde mee this al-so That the same is al-wayes visible in respect of the matter there-of MEN and externall forme of Profession which is of necessitie a certayne trueth in so farre as not onlie with the Heart wee belieue to Righteousnesse but also with the Mouth wee confesse vnto Salvation How-so-ever it eyther hath or might haue fallen that most part were misscarried and that Adulterous worship and Worshippers haue had chiefe Rowme and beene most conspicuous and visible Yet how can you denye but some number at least behooved to be al-wayes of lawfull Worshippers and holding the Orthodox Fayth vvho both in their persons and in their Worship were visible even in tyme of greatest Corruption Eubulus Your vpright Dealing and desire of Resolution Philomathes maketh mee to let that freelie with you which with others I would perhaps haue longer stucke vnto For bringing you then to your Wishes I graunt
Syrope Philadelphus is little lesse vnpleasant than your Potion so as Eriphilus hath to provide him-selfe other-wayes of Patience But leaving this I will turne mee agayne to Eubulus who gaue the Wound which you well satyricklie haue rankled You remember Eubulus that you compryzed our Man's whole Discourse of HAERETICKES in this mayne Syllogisme To whom the Notes of HAERETICKES doe properlie conveane and in whom are found manyfolde Defectes which can not befall the true Church they must of necessitie bee baereticall But to the Protestant Churches the Notes of HAERETICKES doe properlie conveane and in them are found manyfolde Defectes which can not befall the true Church There-fore the Protestant Churches are haereticall The Proposition of this Argument you admitted To the first part of the Assumption as touching the Notes of Haeretickes you haue so answered that labouring to cleare your selues you haue layde over well sadlie that Imputation vpon our Church Nowe then all-be-it wee haue the longer but the lesse Esperance of prevayling yet seeing this other poynt concerning the Defectes found in you or affirmed of you resteth nowe onelie of all our Man's Poēsie to bee spoken of I would heare your Aunsweres all-so vnto his Interrogatours there-vpon Eubulus Of this Philomathes I will acquyte my selfe with small a-doe for that all-most all the Defectes objected vnto vs are vpon your Poet 's praesumed Opinion That wee want those Markes where-of hath beene spoken So as anie sensible Man in that which wee haue all-readie sayde shall finde all his subsequent Questions sufficientlie aunswered Besides that else-where I haue aunswered them at such length as my Discourse heere may bee the shorter and you yet aboundantlie satisfied if not with that which I now say yet with easie paynes to reade mine other TREATISES Nowe then reade foorth in order your Man's Questions Philomathes I will both gladlie heare what you shall now say and will not wearie al-so to reade what else-where you haue written These now are the Questions You say your Fayth did appeare For the space of sixe hundreth Yeare But tell mee if thou can When Papistrie first began Where were the Servants of the LORD That none of them durst speake a word To defend the knowne Trueth ************** Did Saynct Peter's Fayth fayle Did the Gates of Hell prevayle Did the Salt lose its savour Was the Bryde out of favour Was the Pillar over-throwne By vvhich all Trueth vvas to bee knowne By this thou vvouldst prooue playne All CHRIST'S Promise to bee vayne Sea Heavens and Earth shall passe in-deede But of this Word no jot vvee reade Where haue you beene so long a tyme To vvhom did your Light shyne Where did your principall Pastor sit Who kept your Keyes vvho fed your Sheepe Show mee some Church that you haue built I can shew manie that you haue spilt Were all damned eternallie Who vvere not of your Companie How might a Man haue found you out To haue tryall in matters of doubt When no such Companie did appeare For so manie hundreth Yeare Till LUTHER a lying Frier On vvhom the Devill ◅ad desire Brake his Vow and married a Nun And then your Haeresie first begun And favoured in SAXONIE By a Duke that loved Libertie And in King EDWARD'S tyme truelie It first infected our Countrey For a thousand yeares you say That Papistrie did beare the sway And during all that space No Protestant did show his Face Who kept the holie Scripture then From the hands of wicked men Who had Authoritie to ordayne Or make Priests or Bishops agayne For hee that entereth without order As a Thiefe doth kill and murder Hee is a Wolfe and not a Priest And Enemie to our Saviour CHRIST And one thing doth make mee muze That no Priest you did refuse Ordayned by the Church of Rome But hee was excepted soone If hee would say your Service Hee should haue a Benefice Without anie farder Order And accounted for the Better How may shee make a lawfull Priest If shee bee not the Church of CHRIST Answere this if that thou can And I will bee a Protestan But while your Answere you devyse I counsell all Men that bee wyse To holde the Fayth mayntayned heere The space of a thousand Yeare Brought to vs English-men By our Apostle Sainct Austine Who from Rome vvas hither sent When EDWARD vvas King of KENT Who learn'd his Fayth of Gregorie ◅ Which Fayth vvas kept successiuelie By three-score Bishops and three From Saynct Peter's tyme vvee see Who learn'd his Fayth of CHRIST IESU Who is the Sonne of GOD most true To HIM bee all Honour and Prayse Who doeth defende HIS Church al-wayes Eubulus You may perceiue Philomathes the trueth of that which I sayde vnto you that all these yourman's questions are coincident with the cases of Continuance Visibilitie wherof we haue spoken except that in end for giving vs a deadly blow in his conceit he close all vp with the question of our Callings And to make cleare to you how your man multiplieth words in vayne without knowledge I reduce all his impertinent pratling to this mayne Argument If things affirmed by you of your Churches can not consist with the Promise of CHRIST made to His Church and Her certaine condition thereby and if you are forced to acknowledge of the Church of Rome that which can not bee competent to anie Companie but to CHRIST'S Church then are your Churches Haereticall and the Church of Rome is the Church of CHRIST But the thinges affirmed by you of your Churches can not consist with the Promise of CHRIST made to His Church and Her certayne Condition there-by and that which you grant of the Church of Rome is onlie competent to CHRIST HIS Church There-fore your Churches are Haereticall and the Church of Rome is the Church of CHRIST Philomathes Verilie our Poet if hee were even heere present could alleadge no Prevarication on you in the vpright compryzing of the summe of his Discourse And if you shall answere to it as clearlie and ingeniouslie as you haue ingeniouslie propounded it vndoubtedlie the best of this Game will bee yours Eubulus The Proposition of his Argument is true but his Assumption is extreamlie false where-of hee laboureth to fortifie the first part touching the Defects alleadged on our Churches thus The Promise of CHRIST to His Church is That Peter's fayth shall never fayle that The Gates of Hell shall not prevayle against her that The Salt shall not lose its savour that The Bryde shall not bee out of favour that The Church shall remaine the stable Pillar of Trueth c. and According to this Promise the certayne Condition of the Church is That Shee al-wayes continueth and is visible But by these things which you affirme of your Churches Peter's Fayth should haue fayled The Gates of Hell should haue prevayled the Salt should haue lost its savour the Spouse should haue beene out of favour the Pillar should haue beene over-throwne and the Church of
CHVRCH If your Doctours would or if your seduced ones could vnderstand this all your Mens vayne Objections of the Church should goe in Smoake But of this matter I haue written so largelie in my Defence of our Callinges and Discoverie of the Adversarie's Dotage as I wearie heere to multiplie so manie words vnto you And this which I haue now more than once sayd sufficientlie answereth your Man's next Question Philomathes The next Question is Who kept the holie Scriptures then From the hands of wicked men Eubulus In this Interrogatour I can not tell whether hee showeth him-selfe more ignorant or impudent for first it is asked as if nothing had beene in the Bodie but the Sore If besydes the consuming Gangrene there was ever a Bodie where-in it was and though affected therewith in common yet having Members some lightlie affected some whollie free of that Evill how shamelesse is your Man in this his question Next what if the keeping of Scripture had beene even by the contagious Companie Is this eyther impossible or a new thing to the LORD And hath it not fore-going Examples of the lyke marvelous dispensation to the high commendation of His Wisdome and Providence but where-in the Keepers haue nothing to glorie of Did not the Iewes who neyther pleased GOD were Enemies to all Men who crucified the LORD of Glorie and rejected Salvation and on whom the wrath of GOD was come to the out-most yet by His wyse disponing Providence keepe so carefullie the Canon of holie Scripture as there-fore they obtayne the name of Christianorum Librarii The Libraries of Christians Made not GOD the holie Vessels of the Temple to bee carefullie kept even in Babylon till the tyme of Restitution And what wonder then if in mysticall Babylon the Vessels and Instruments of the true Sanctuarie were long both kept and captived And may not the Conformitie of Case so jumplie aunswering make vs to advert in a deepe Heavenlie Wisedome howe those former thinges were also in GOD HIS Purpose Stampeâ—… of thinges to come Was not the Arke of GOD kept carefullie amongst the Philistimes Of what Moode hath your Man beene Philomathes when hee mooved so ridiculous a Question Philadelphus Why should you so much marvell heereat Eubulus You did tell vs before That their Poët in this his Armie of Interrogatoures did more trust in the Mâ—…ltitude of all than in the particular Strength of anie one And in such common Convocations it is no wonder though manie bee founde not well appoynted in their Geare And nowe verilie I count it straunge that Men professing great thinges yet should not onelie bewray a shamefull Want both of Light and Sense in laying for the onelie Rules of Examining and discerning GOD HIS Trueth What or vvhere or vvhat tyme or by what Men ought hath beene mayntayned and moste commonlie holden But even not obscurelie taxe the ALL-MIGHTIE as leaving His Church so weaklie warranded of the Way of Trueth Not when nor where not who nor what a number Moste carried Vogue is moste to bee inquyred Satan seducing with the Spirit of Slumber Soone wydelie Starres and multitudes inspyred GOD gaue vp Men to what their Hearts desyred Thus Satan's Throne was set ev'n in the Temple Trye Trueth for Errour earlie was ing yred Wee liue by Lawes and not by loose Exemple In darkest tymes some true light aye remayned Though secretlie and but of some retayned Philomathes Wee are nowe come to our last poynt and as wee account the moste choyse Shaft in all our Quyver Our Man's last part of his Discourse vpon this poynt of HAERETICKES you reduced Eubulus vnto this Syllogisme If thinges affirmed by you of your Churches can not consist with the Promise of CHRIST made to His CHVRCH and her certayne Condition there-by and if you are forced to acknowledge of the Church of Rome that which is competent onlie to CHRIST His Church then are your Churches Haereticall and the Church of Rome is the Church of CHRIST But the first is true There-fore the second all-so Eubulus That was in-deede the Syllogisme where-in I compryzed this last part of your Man 's poeticall Discourse vpon HAERETICKES Philomathes There-of graunting the Proposition you denyed the Assumption and haue accordinglie done your best to show it false in this part that anie thing is affirmed by you of your Churches where-with the Promise of CHRIST can not consist The other part of the Assumption seemeth yet to stand strong namelie that you are forced to confesse that of the Church of Rome which can not bee competent but to the Church of CHRIST and there-fore that the Conclusion at least for that part is true namelie That The Church of ROME is the Church of CHRIST This poynt confessed by you of Rome and which can bee competent to none other Companie but to CHRIST His Church is the lawfull Ordination of Pastours as you your selfe did before verie formallie take vp in this Syllogisme To giue lawfull Ordination to Pastours is competent onlie to the Church of CHRIST But Protestants acknowledge That Ordination given by the Church of Rome was lawfull Ordination There-fore the Church of Rome was the Church of CHRIST And consequentlie Protestantes are Haeretickes who haue forsaken her communion Eubulus If I haue well and clearlie over-throwne the first parte of his Assumption as you confesse Philomathes that I haue done my best to that effect consider vvith your selfe vvhat Feete the other parte there-of can possiblie finde for to stand vpon But to try this You acknowledged That I prooved no Praevaricatour in taking vp the summe of your Man his Argument but that vprightlie I haue brought it foorth in all the strength his wordes can giue it Philomathes I acknowledge it in-deede and approoue your Ingenuitie in such poyntes Eubulus Then will I as clearlie vnfolde to you the manyfolde Deceit there-of For first his whole Argument is a beguiling Sophisme à communi indiviso as the Schooles speake to bee a separate parte in the Communitie And to cleare this I will orderlie goe thorowe the partes of his Syllogisme You haue to advert the deceit of his Proposition For that lawfull Ordination of Pastoures is competent to no Companie or Bodie but to the Church of CHRIST it is moste certayne For the Ordayners of Pastoures must of necessitie haue outward lawfull Place and power in the visible CHVRCH in which except they both were 〈◊〉 did all-so obtayne Place and Power there-in they â—…uld bee no lawfull Ordayners at all Nowe because that Bodie in common in which all lawfull Ordayners are and must bee is vndoubtedlie the Church of CHRIST there-vpon to insinuate that all or moste parte of Ordayners in this Bodie are of it and though lawfull Pastoures yet eyther true Pastoures or Christians it is a Sophisticall Deceit à communi indiviso as I haue sayde And vpon your Man's Proposition thus rightlie vnderstood and as it can onlie bee admitted to bee true
that some Noble partes yet resist the Disease so as the Bodie al-be-it heavilie affected yet dieth not yea getting the true Medicine and Divine Purgation of the Word and Spirit will expell the Evill and notiue Humour and recover Health as Experience hath prooved clearlie in manie Reformed both Churches and Persons Thus Philomathes if in your Assumption you meane by the Church that whole Bodie absolutelie on which that Name was fraudfullie and tyrannicallie imposed then you conclude not your Poynt but deceiue by Aequivocation A dici ad esse from So called and wronglie called to So is confounding that knowne Distinction of Logicke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where-of I spake before And if by the Church of Rome you signifie the Papalitie and Evill in the Bodie which wee impugne as you must if you evince ought agaynst vs then is your Assumption clearlie false For both before that Evill invaded the Bodie the Bodie was and even at the tyme of the waxing Sore yet still continued brooking some healthsome remnant of Spirituall Sense and Lyfe and now at last by the Medicinall Vertue of the Word and Spirit is recovering Health and destroying the formerlie destroying Disease This will bee yet more cleare by the discoverie of that other Fallacie where-by in this Case of the Churches continuance your Men partlie illude and partlie are illuded For because the Church continueth al-wayes they esteeme and conclude falselie That there-fore shee continueth still in one and the same Condition of Light and Lyfe that is That Trueth and lawfull Worship hath al-wayes helde place and borne swey there-in in common so as what-so-ever Companie or Doctrine most in common obtayned and carried Vogue that was the true Church of CHRIST and the true and Orthodox Fayth And this is most absurdly false and evinced to be so not onlie by evident Experience but also by cleare Scripture For all 〈◊〉 Church Trueth in her hath continued alwayes 〈◊〉 〈◊〉 she bene subject to manie Wrestlings Victories Kything 〈◊〉 Eclypses Shee is some-tyme darkened sayth Augustine and is as it were over-clowded with multitude of Offences some-tyme by tranquillitie of tyme quyet free she showeth her selfe some-tyme is covered and troubled with the waues of tribulations and tentations We confesse that the Church hath continued always but not as the presuming Whoore boasteth I sit being a Queene shall see no mourning but oft-tymes afflicted tossed with tempest having no comforter She hath still continued but as a Woman even at first while shee was yet cloathed with the Sunne traveling and crying out with payne next persecuted cruellie thirdly fleeing to the Wildernesse fourthly lurking and fed there while the beast of Satan's power maketh the Earth to follow him by false pretence of the Lambe's horns She hath coÌ„tinued alwayes yet so as sometime while the Earth Sea Fountayns Rivers Starres Sun Moone are eyther first in a great part burnt corrupted made bitter eclypsed or totally at last darkened she consisted of a few secret sealed ones exempted in GOD'S merciful care froÌ„ a common evill Sometime againe she is of a number innumerable with Palms in haÌ„d Her state hath bene sometime as the temple closed in relation to al the holy citie court of the teÌ„ple trodden vnder foot of the Heathen her Pastours some-time few secret ministring within the Temple in sorrow for prevayling Evils yet long without blood-shed as being vnperceived Sometime again vpoÌ„ application of the true measuring Reede for discerning the true Church within the compas of so importable an impietie cruelly murdered barbarouslie intreated eveÌ„ with applause of the World Sometime agayn in greater vigour terrifying their enemies in open view flying thorow the midst of HeaveÌ„ with the ever-lasting Gospell separated from incurable Contagion to come vp hither Sometime as now at last comming so down on the earth as it is all lightened with the glorious shyning of the Gospell Wee know that the true Church hath continued al-wayes Yet so as in a common Apostasie where-by Antichrist obtayned a Throne even in the Temple of GOD and all the Earth followed the Beast receiving his Character Name or Number while to the Beast his wondering Sectators and charactized Slaues it appeared impossible that anie such Companie could bee shee consisted of 144000 secret sealed and chaste ones following the Lambe and having a powerfull and plentifull Dispensation of Grace and a sweet sound of well-tuned Harps al-be-it none could eyther heare or learne their Song but them-selues Finallie wee acknowledge That the Gates of Hell never prevayled or shall prevayle agaynst the Church but yet they haue often assayled her strangelie And thus in what-so-ever sense your Assumption Philomathes That the Church of Rome hath onelie of all Companies in the Worlde for manie Ages retayned the name of CHRIST and anie Worship there-of is eyther deceitfullie sophisticall or evidentlie false And so your Conclusion commeth to nought Philadelphus This poynted Syllogisme of yours Eriphilus Eâ—…bulus hath so blunted as it will scarse serue to pricke a Pudding And if neyther CONTINVANCE can bee a proper Marke of the Church and beeing modified so as it may best seeme to bee one yet is falselie assumed of Rome I see no better Conclusion but that wee let her continue the Mother of Whoordomes and that wee seeke the BRYDE vvhere Shee may bee better found out Of Propers it 's a Propertie that ever Of their owne Subjectes they are surelie sayde Satan shall nev'r CHRIST from His Church dissever Continuance yet can not tho bee made Her proper Marke let see how shee it had The verie moment of her first Creation Some tract of Tyme must bee of force fore-layde Where it is made a proper Praedication This Poynt is al 's accorded amongst Clerks No Common Cases can bee Proper Marks Philomathes Well Eubulus giving you that the Church continued not al-wayes in one and the same Condition of obtayning Trueth and that possiblie Errour might haue prevayled in the whole Church in common but not vniversallie in each within it yet except some visible and seene Companie how small so-ever may bee produced by you who haue professed your Fayth Doctrine to whom you may with anie show of Reason acclayme the Title of the true Bodie so lay over on vs the name and blame of the Sore vvhat is all your reasoning but a poore and verie improbable Paralogisme A posse ad esse as Schooles speake And the poynt of our Syllogisme is not yet so farre blunted as Philadelphus would make it Eubulus To evince the possibilitie it sufficiently meeteth all your Men who agaynst our Demonstrations of GOD His Trueth with vs and the Apostasie of the Church of Rome oppose al-wayes and onlie to vs the impossibilitie that anie such Case should befall the Church So as mine Argument is not as you speake A posse ad esse but of that where-of wee evidentlie
but first in health healthsom vigour next by degrees contracting sicknes at length heavilie infected affected afflicted with that disease whereof you Eriphilus are dangerously sick Philomathes hath somwhat tasted also now is convalescing through the Medicine of the Word Spirit and alyke in all these cases was ever is visible seen also according to her distinct conditions in diverse tymes Neyther haue wee another Church or a new Church as your Doctors would perswade the Simple but the same Church a renewed Church Neither haue we forsaken the Vnitie Cōmunion of the Church within which wherof we stil are but we haue forsaken Babel in the Church which hath ◅firmed her selfe agaynst al Cure For howsoever the sicke Bodie was the Church yet the Sicknesse oppugning and wasting the lyfe there-of was never the Church and al-be-it in it yet never of it Now Eriphilus you see I am farre from dallying and am come to more playne Dealing than perhaps well pleaseth you Philomathes Verilie Eubulus I can not denye but your Reasons are sound and solide and your Distinctions are subtill But it seemeth exceeding strange that anie such Case and so long a tyme should haue befallen the Church of GOD which maketh mee yet to suspect that your Argumentes are more out of subtiltie of Logicke than according to the Veritie of the Matter and that how-so-ever they evince indeede clearlie a Possibilitie of such a Case yet that anie such Case in trueth was they will not conclude And it were a rash Conception so to thinke of holie Church So that according as I sayde before you seeme still to reason but A posse ad esse from Possibilitie to Reall existence which will not necessarilie follow Eubulus I confesse Philomathes that the Case is and will seeme strange to anie not acquaynted with the cleare course of Scripture and the LORD His wyse and wonderfull Dispensation clearlie fore-tolde there-in and fallen out accordinglie For the workes of GOD are wonderfull and Hee is marvelous in the Case of His Saynctes As great is the Mysterie of Godlinesse so al-so is that of Iniquitie And without true illumination to know the Scriptures of GOD none ever shall attayne eyther to the healthsome Knowledge of the one or happie Discoverie of the other But Philomathes seeing you confesse That I haue clearlie evinced the Possibilitie of such Apostasie in the Church as where-by Errour may take place in common and that yet not-with-standing GOD may verie well preserue Trueth and true and lawfull Worship and Worshippers al-be-it in common vnperceived and considering the manie and capitall Poyntes where-with so manie famous Churches now so long tyme charge your Church of Rome I aske you If in this Case you thinke her well defended with the pretended Impossibilitie of Erring Or if shee hath not great reason both to suspect what possiblie might befall her and carefullie to descende to an exact Tryall whether it hath so befallen her or not Philomathes Certaynlie I thinke the weyght of so great Poyntes as are in Controversie to-gether with the Challenge of so manie Churches requyre no lesse than that Matters bee condignlie tryed and examined and that a prowde Denyall will not justifie anie in such a Case Eubulus Well Philomathes and in so clearlie evinced a Possibilitie of Apostasie as requyreth a condigne Tryall whether thinke you is it the surest way to put the stable Trueth of GOD revealed in His Worde to this inaequitable and vnsure Condition as eyther to approoue it selfe by the Multitude and Continuance of Holders who yet may erre or then to bee rejected Or rather to laye for a sure Ground That seeing it is Trueth there-fore it ought to subdue all Myndes and take place agaynst all Praejudices of Praescription Praerogatiue of Holders Tymes Places or Persons Because it dependeth not on the vnstable Humours of Men who are but naturallie Liars and may bee deceived But is in it selfe so cleare as beeing admitted purelie to pleade for it selfe it will sufficientlie approoue and justifie it selfe agaynst all howe stronglie so-ever grounded Errour and all eyther Qualitie or Multitude of Mayntayners or Praescription of Tyme In short Philomathes whether ought the Trueth of GOD to bee subject to Men or ought all Men to bee subject vnto it And which of these two Reasons conclude strongest and on which may a Christian Soule best rest This hath long had place and Approbation with most Men and there-fore is the Trueth Or this is GOD His Trueth there-fore it ought to haue place even agaynst all praejudice what-so-ever And how-so-ever it hath appeared to haue beene perished from amongst Men yet certaynlie it hath remayned all-wayes Philomathes Verilie I can not denye but that it were a sacrilegious remeritie to subject the Trueth of GOD to Man al-be-it agayne in the Question what is that Trueth I thinke the judgement of the Church and what hath long bene held of Her should be much regarded and not rejected without great and verie cleare Reasons Eubulus That I yeeld you Philomathes and truelie if in the present Poynt of our Disputation we had or could bring no more but as you alleadged the Possibilitie of the case where-of no Evidence might bee produced that accordinglie it had fallen out And if my Reasons and Distinctions in this Matter were but from quirkes of Logicke and not according to clearelie-fore-tolde and accordinglie fallen-out Events you had the lesse reason to regard them But besides the Possibilitie which I haue evinced besides the vndoubted Trueth it selfe so clearlie delivered in Scripture as may sufficientlie certifie a Soule that accordinglie the Case hath fallen The holie Ghost for our farder Resolution hath also according to both the Possibilitie and the event in effect agreeable so clearlie fore-tolde the whole particular Case and Course as I may boldlie say to whom it appeareth strange They are yet great Strangers in the written Word of GOD and in such great measure of Light as now in GOD'S singular Mercie is revealed who disdayne to learne what even Artificers in such open and large offer of Grace are holden to know they are worthilie blynded in GOD'S just indignation Wee are not onlie fore-warned by the LORD Him-selfe in the dayes of His flesh and agreeablie there-after by the Apostle Paul of such a common Apostasie in the Church as where-by Antichrist should obtayne a Throne even in the Temple of GOD but also most amplie particularlie and delightfullie vnder most goodlie and significant Types in the Booke of the Revelation the whole course of Storie is plainlie and at length expressed So as Philomathes I haue not alleadged what probablie might be but what the holie GHOST hath playnlie and particulie fore-tolde and fore-warned vs should come to passe and which accordinglie wee see clearlie performed Yo◅ Men are deceived because they knowe neyther the ◅criptures nor the Power of GOD. And I am so farre from seeking subtill Evasions in
this Argument as I vprightlie protest in the Presence of HIM Whome I serue in the GOSPELL of HIS Sonne That laying aside the verie selfe cleare and infallible Groundes of Trueth delivered in Scripture where-vpon agaynst all eyther Probabilities or Praesumptions our Fayth may and must solidlie relye there is no Reason in the Worlde so effectuall to assure my Soule of the Veritie of our Religion and that wee are of CHRIST His true Church as are the verie chiefe thinges which our Adversaries doe object agaynst vs. Neyther anie so pregnant a Motiue to perswade mee laying aside the consideration of their playne haereticall Opinions that they are the Antichristian Bodie as even those things where-in they doe chiefelie and most insolentlie glorie Which to cleare vnto you at such length and in such evidence as I well could and the Matter al-so requyreth it were a longer Speach than this short Occasion of Conference affordeth vs. But if you list to take paynes you may reade what I haue at more length written heereof in my DISPVTATIONS FOR OVR CALLINGES and in my COMMENTARIE on the REVELATION VVhich with the little that I haue nowe sayde when you haue more deeplie considered then if you remayne yet vnsatisfyed how-so-ever I neyther loue to contende vvith the Humourous nor to multiplye Babling vpon Blockes yet I vvill at your Desyre not sticke to take more paynes vpon your Ingenuitie Philomathes I will GOD willing reade those Bookes where-vnto you haue sharpened mine Appetite by that which you haue nowe spoken having there-by so filled mine Heart with great Doubts of such things as I accounted inexpugnable poynts that I can not choose but to insist till I bee setled as it shall please GOD to informe me in that which is the right Way of His Feare Philadelphus How invisible so-ever wee bee Eriphilus and how short so-ever you bee of sight yet I hope you may now perceiue your owne foyle in the chiefe Flowre of your Forces so as Eubulus hath not as you presumed evanished in Invisibilitie but hath made all your long and vaynlie vaunted of Visibilitie to vanish in a vayne Smoake What 's visible but there-to Visibilitie In common doth though not a-lyke conveane Why should the Bryde without all Probabilitie Visible hers then singularlie wiene Thinges visible attour are not aye seene And thinges ev'n seene yet will escape Perception Of lightned Men and what perceived beene Mules agaynst that will madlie make Exception The Church was aye seene visible perceived Of cleare but no of rakie Eyes that raved Philomathes Whether wee haue anie such Foyle as you alleadge or you such Victorie as you presume Philadelphus you are al-wayes readie to sing your owne Triumph But now al-be-it wee haue indeede al-readie passed thorow these Markes where-in wee esteeme our selues strongest and that Eubulus hath I must confesse answered more than I exspected yet I pray you let vs heare what he hath to say agaynst the rest The next Marke is VNITIE and thus our Poet speaketh of it CHAPTER VI. UNITIE THis is another Marke truelie The Church must haue VNITIE As our Saviour hath fore-tolde One Shepheard and one Sheep-folde One is my Spouse one is my Loue One is my Darling and my Doue This is His House and at some-tyme Hee doth resemble it to a Vine HIS Father is the Husband-man A Branch is everie Christian. This is HIS Bodie mysticall The which HEE doth HIS Kingdome call Where-of Saynct Peter had the Keyes And his Successours haue all-wayes This is the Pillar and the Ground Where-in all Trueth is to bee found So lyke-wyse Saynct Paul sayeth One Baptisme and one Fayth And one LORD IESU Haue no Dissention amongst you Shew mee anie Companie That in all Poyntes doe agree Except the Holie Church of Rome Then will I bee converted soone Eubulus That which as I thinke I haue evinced of all your Man 's former Marks I affirme of this also That it is impertinentlie yea falselie produced for a proper Marke of the Church in so farre as it is a common condition of manie thinges yea all thinges that are hoc ipso quod sunt anum sunt even in that they are they are in that same one as all Schooles acknowledge The Devils are vnited for Satan's Kingdome is not divided against it selfe And Briggands banded to robbe and sheede Blood are one So as still you see that your Man's mayne Proposition of his mayne Argument is vayne and sophisticall Neyther will VNITIE in all poynts ever conclude more of the Church of CHRIST than of the Antichristian bodie except VNITIE in all poynts be modified and of an indefinite VNITIE it be defined an VNITIE in all poynts of Trueth To which only demonstratiue Marke as I haue shewed of all the former so this of VNITIE must bee reduced also if there-on you would builde anie sure Conclusion For of the Antichristian Companie the holie Ghost hath in playne Tearmes fore-tolde These haue one mynde and shall giue their power and authoritie to the Beast and a little after For GOD hath put in their Hearts to fulfill his will and to doe with one consent for to giue their Kingdomes to the Beast vntill the wordes of GOD bee fulfilled And this is indeede that VNITIE where-of your Men so much glorie even a Conspiracie in Errour and no true VNITIE in Trueth as their manifolde and shamelesse Shiftings in a cleare evidence of a selfe-accusing-guiltinesse from subduing their doctrine to just examination by Scripture the sole Rule of Veritie make more than manifest Now Satan never yet envyed VNITIE in Errour or ZEALE in Superstition Philomathes Well to let this goe with you of VNITIE which you haue indeede evinced of the former that it is no proper Marke yet as I sayde and you also admitted of the others so you can not denye of VNITIE but that it is a true Attribute of the Church and that therefore our Man's Argument for the Church of Rome concludeth verie clearlie thus The Church of CHRIST must bee a Companie keeping Vnitie in all Poynts But onlie of all Companies the Church of Rome keepeth Vnitie in all Poynts There-fore the Church of Rome is the onelie true Church of CHRIST Eubulus I will not quarrell the forme of your Syllogisme for that your Assumption hath the nature of a negatiue Position I say your Proposition is sophisticall and your Assumption shameleslie false where-by your Conclusion commeth to nought As for the Proposition though you shold modifie your indefinite all Poynts to definitlie all Poynts of Trueth yet hath it in-folded a deepe Deceit For if it bee vnderstood of All Poyntes of Trueth so absolutelie as who keepe not Vnitie in all and everie poynt there-of bee excluded from the Title of CHRIST HIS Church then is your Proposition perniciouslie false And your Man would but frauduleâ—…tlie put foorth a bloodie Table of Proscription where-by cruellie to forfault manie good Christian and Church from the Communion of the Bodie
even by a deceitfull confounding of what-so-ever poyntes of Trueth and what-so-ever degrees of Division or Dissention which must bee wyselie and carefullie distinguished For there bee manie poynts of Trueth wherein diversitie of judgement breaketh not the Vnitie of the Church Yea and manie Divisions and Dissentions which yet divyde not the dissenting Members one from another or if one from another yet neyther of them from the Head or common Bodie from which those onlie may bee sayde absolutelie to fall which holde not the Head or subvert directlie and with pertinacie the Foundation For manie in weaknesse will holde Opinions which in-deede doe even choppe agaynst the Foundation by cleare and necessarie Consequence but not immediatelie or directlie So as if you should challenge the Holders of that which their opinion doth import they wil not only deny it but evē abhorre the sequele of that which they mayntayne but not with that mynde And it were great want of Charitie to judge a-lyke of these and of the others Wee are all heere still compassed with Infirmitie knowing but in part and prophecying but in part In which Case the Apostle charitablie advyseth That Who are perfect they bee so mynded and if anie bee other-wayes mynded that the LORD will reveale it vnto them but that in the tyme in that where-to wee are come wee ought to proceede by one Rule mynding the same thinges I confesse manie hundreths doe regrate it with Teares That the Infirmitie of Mens myndes too farre in selfe-wiening wedded to their owne Sense and not humblie receiving Information or charitablie comporting with weake Brethren according to the Apostle's Rule both hath bred and still breedeth too manie bitter and vnnecessarie Distractions and scandalous Schismes about such thinges as if Humilitie and Loue had over-ruled Mens Affections neyther were nor are of such Moment where-fore the Vnitie of Men holding still one and the same Head and keeping one and the same Foundation should bee so lightlie broken or the Peace of GOD His House troubled But the weaknesse and not duelie-mortified Humours of Men maketh not the Trueth of GOD to fayle That Dissentions and Divisions are it declareth Men to bee yet in that part carnall but it doeth not separate them from the common Bodie so long as they holde one and the same LORD one Fayth one Hope one Baptisme and are vnited in one and the same Spirit no more than did this Defect in the Church of Corinth which al-be-it that heere-fore the Apostle did rebuke as carnall in that yet hee still did intitle with the Name of CHRIST His Church And though by anie such Schisme eyther a Person or Companie should bee divided from particular eyther Church or Churches it will not therefore follow I thinke none dare avouch it that there-fore they are separated from the Head or common Bodie so to make them in a-lyke Case with haereticall Subverters of the Foundation and Deserters of the Head Wee see by Experience in naturall Bodies That by inflicted Woundes such Gaps will bee made as the sides of the Wound eyther from other will start a-sunder and so one part of the Bodie by a separating Wound will be severed from another part which both will yet remayne still vnited in the common Bodie and bee part-takers of one and the same common Sense Motion and Lyfe from one and the same Head and Heart Thus Philomathes your Poet's Proposition absolutelie affirmed is false even when hee hath modified his indefinite All Poynts to all Poynts of Trueth Philomathes That no Vnitie argueth anie Companie to bee CHRIST'S Church but Vnitie in Trueth I must needs confesse it and that everie diversitie of opinion or everie degree of Distraction doth not separate the dissenters or distracted mutuallie from other or at least eyther of them from the common Bodie and Head I cannot denye but that you haue evinced it clearlie Yet so manie and so materiall are the Divisions amongst your Churches and your Quarrels are debated so bitterlie and againe so great is the Harmonie and Concord of the Romish Church as I thinke giveth just Reason to suspect of you that you are not nor can not bee vnited as you spake in one and the same LORD Fayth Hope Baptisme and Spirit and that the Church of Rome hath onlie and evidentlie this Honour Eubulus Now Philomathes you put the Lyfe of your Syllogisme in the Hands of your Assumption to stand or fall there-with And denying vs anie such Vnitie as may argue a Church of CHRIST you haue appropriated all to Rome how justlie we will even now examine and first your Objection against vs is manie wayes sophisticall First if such bee accounted ours who are none of vs the imputation is vnjust Wee acknowledge and doe lament it that there is too great Division and varietie of Sects calling themselues Christians in the worlde but what doe most part of them more or so much concerne vs as they concerne your Church of Rome out of whose dongue as noysome Flees they are bred and by Satan's craft comming to fly on vpon our Churches that by the mixture of their Poyson they may bring the Trueth in disgrace are onlie by vs diligentlie resisted and their Errours clearlie convinced while in the meane tyme your Romish Church whose brood they are is carelesse of anie thing but to suppresse the Trueth and calumniouslie to lay over on vs the Stinke of their owne Excrements As for such whom we will not disadvow in common how-so-ever wee will not justifie the Ambition Giddinesse and bitternesse of some particular Men who as fyre-brands disturbe humurouslie and vnnecessarilie the Peace of the Church I affirme that no such materiall Poynts are in differ betwixt vs in common wherefore wee both may not and ought not embrace others mutuallie as Brethren Which that wee doe not it is our weaknesse and the malicious worke of but a few evil-inspired Instruments seeking more their owne Estimation than GOD his Glorie and good of His Church And that no such Separation is betwixt vs but that how-so-ever by a cruell Wound of mercilesse Hands wee are separated one of vs from another yet wee are still joyned in the common Head and in the common Bodie each of vs to other So as your Man 's odious enumeration of Protestants Puritanes Calvinists Zwinglians and if you list to adde to them Lutheranes also is but a calumnious traducing of such as most part are not separated eyther from other or at least how-so-ever by some weaknesse they bee in that sort distracted yet are but one Bodie joyned in one and the same LORD Fayth Hope Baptisme and informed all of them by one and the same Spirit al-be-it not all in a-lyke measure Amongst whom there is no just breach of Communion how-so-ever that by a Wound of some cruell and dispitefull Men those you doe call Lutherians are vnnecessarilie separated from the rest but none of vs from the common Head and Bodie in which
great Citie which spirituallie is called Sodome and Aegypt and then the VVhoore was drunken with the Blood of Saynctes and the Beast became whollie of the Dragon's Colour Nowe where vpon this That no opposition was made by them your Man concludeth That there-fore none at all were I pray you Philomathes what kynde of Logicke doe you account it Because in Spayne and Italie no open opposition is made to Poperie are there there-fore no Protestant eyther Pastours or Professours in those partes The future Ages might perhaps bee induced to thinke so because that so the Storie of the Tyme may carrie no-thing beeing recorded but what in common obtayneth in the Tyme But wee who nowe liue would laugh him to heading as an impudent or senselesse Liar who would but denye that even in Rome are hundreths who holde the Pope to bee Antichrist And howe great encowragement so-ever our too great Lenitie giveth them of kything yet would they bee contented that their numbers amongst vs were esteemed but according to their open and advowed opposition When the golden Calfe was set vp in the Wildernesse and that by so common an Apostasie as that Aaron was carryed away with the violent Streame of that Evill it might appeare that none had beene there for the LORD or free of that common Guiltinesse and yet thousands did kythe in the convenient tyme of challenge Were there none true eyther Prophets or Professours in Israel the yeares of Elias lurking And yet who spake publicklie for the Trueth Did not even Elias thinke that all were gone when yet there were an hundreth Prophets in one Caue and seaven thousand true Professours in one and the same Kingdome Shall Tolleration speciallie in perilous tymes conclude approbation of what is tollerated in all the Tolleraters there-of Doeth not Augustine acknowledge in his tyme where-in the Mysterie of Iniquitie was not so farre advanced but that Trueth still obtayned some place in common that for regarde of the CHVRCHES peace they were compelled to tollerate manie thinges which other-wayes they vtterlie mislyked Attour in your Man's Objection is another ridiculous Fallacie by confounding the diverse and distinct tymes and accordinglie the diverse and distinct degrees of growth of that Apostasie in the course of tyme and not distinguishing accordinglie the diverse sortes and degrees of Opponers and of opposition therevnto No Age since the Apostolicke tymes wanted its owne opposition and Opponers according to the degree of Evill all-though they came not to that last and highest degree to which the open discoverie of the Evill in the toppe of all importable and vncurable Impietie did force Men. Loue is ever loath to cast off till all hope bee past And sober Men some-tymes in a laudable judgement some-tymes agayne in weaknesse will even choose often in a prevayling Iniquitie rather to lurke and keepe themselues cleane than with perilous Contestation eyther to disturbe the CHVRCHES Peace or object them-selues to desperate Daungers Which not-with-standing when they perceiue that vvithout playne perill of all Christianitie and imputation to them-selues of betraying the Gospell Peace can no more bee keeped will then rather contest with all hazard than tollerate a clearlie-discovered and a desperatelie-pernicious Mischiefe Shall a Thiefe bee counted no Thiefe but from the tyme of his open Endytement Or shall the first beginninges of injurious Vsurpation on the one part and an vndoubted and cleare Right on the other be reckoned onlie from the first publick poynts of Litiscontestation A Man disposed to Peace will long beare and patientlie expect Reparation of Wronges and even comport with manie injurious Encroachmentes vpon hope that Reason and gentle Admonition will bring the Partie to doe him measure VVho not-with-standing at last perceiving his Adversaries waywardnesse and daylie progresse in wrong doing will then intende playne Action agaynst him for his Right Nowe shall the vsurping and injurious Partie haue in this anie reason where-by eyther to justifie him-selfe or eschew Reparation of all his by-gone Wronges and vsurpation because they were never till then challenged in that manner and degree You may see more heere-of in my TREATISE of our CALLINGES and COMMENTARIE on the REVELATION Philomathes Well let vs goe on Did Saynct Peter's Fayth fayle Eubulus No but if it had what should haue followed there-vpon vnto the Church more than vpon the fall of Iudas What a ridiculous Question is this as if on the standing or falling of anie one Man or what-so-ever number of Men did hang the fall or stabilitie of the Church which is builded neyther on Man nor Men but on that immooueable Rocke which can not fall Yet your Bellarmine confesseth That though the Pope should fall away from Trueth yet the Church should not there-fore fayle Philomathes You who are so quicke a Carper of Aequivocations fall now to the same Play which you reprooue so often in our Poet. For by Peter's Fayth hee doeth not meane that Spirituall Vertue where-with Peter was endewed there-by apprehending CHRIST to Salvation as you would perhaps descrybe it but that Doctrine of Fayth which Peter professed and taught Eubulus Then Philomathes the playing with Aequivocations shal be still your Poet's part for the Lord prayed for the stabilitie of Peter's particular fayth where-of Satan sought to sift him which remayning steadfast was his Victorie in that his Temptation as I haue before signified And if your Man will haue it permitted vnto him by Poeticall Licence agaynst the LORD'S mynde to wrest Scripture and to intitle thus the Doctrine of Fayth yet why is it called Peter's faith more than am 's or Iohn's And why would not your Poet rather according to Scripture speach cal it the Faith of our LORD IESVS CHRIST But in what-so-ever sense giving him that the Fall or Standing of the Church had depended whollie on the fayling or stabilitie of Peter's Fayth could that Fayth bee no other-wayes preserved but in the Church of Rome And shall the fall of Rome conclude that Peter's Fayth and consequentlie CHRIST'S Church is fallen To make this Conclusion infallible your Man must bring a better Argument than a vayne vaunt of a bare personall Succession while in the tyme they are fallen away from Peter's Fayth to the fayth of Simon Magus Philomathes Did the Gates of Hell prevayle Eubulus No but they did so farre assayle and with such successe in GOD His just judgement and wyse permisssion as Satan obtayned a Throne even in the Temple of GOD. Philomathes Did the Salt lose its Savour Eubulus It did so farre lose its Savour in common and such as should haue beene the Salt of the Earth became so vnsavourie that they could serue for nothing but to bee cast out and trodden vnder foot Cast out the Court which is with-out the Temple and mete it not c. yet ever still the LORD had Ministers so seasoned with the Spirit of Light and Grace as they were al-wayes Candle-stickes and Oliues to
them or reading of their Bookes and that how-so-ever some coole-mynded Men can not brooke it thereis great reason of ridding away and dispatching out of the Worlde even by all meanes of such pestilent and pernicious Men vvho except they bee quyte razed out will not fayle to subvert the whole state of the World For I see Philomathes that by your giving Eare to their charming Speaches you are all-readie put in the Stayes yea halfe over-turned For me when-so-ever I heare ought of them to which I can not make Aunswere I then make the Signe of the Crosse over my Person and I turne myne Heart and Eares another way So as let them speake wryte or preach what they please how true playne and infallible so-ever it appeare yet I determine with my selfe That it is false and I rest vpon the Authoritie of holie Church whose Doctrine I count it sinne once to put in question Philomathes Agaynst an vndoubted Light and clearlie convincing Trueth it were in-deede high sinne once to deliberate much more curiouslie or carnallie to make question But for attayning to Knowledge and Resolution in doubtfull Matters to enquire humblie soberlie and sincerelie wee not onelie well may but all-so are of duetie holden And who without Light are carried vpon anie Man's Credite in Matters of Salvation I thinke they more resemble senselesse Blockes than wyse Christians As for your other Opinion of ridding away out of the Worlde by what-so-ever meanes those you call Haeretickes I am sorie to heare it of you and so much the more if you haue vttered it not onelie out of Passion but all-so out of a setled judgement And to speake freelie to you in this I thinke this Doctrine in manie of our Men bewrayeth evidentlie what Spirit they are of And for mee I not onelie can account them no Christians but even no Men at all or worthie of humane Societie who vnder anie Praetext of Zeale doe shake all Bandes of Pietie and Civilitie And it will bee assuredlie seene Eriphilus that this Tragicall and bloodie Wisedome where-by Men nowe are begun to thinke that the Catholicke Fayth must bee mayntayned shall bee the Meane to hasten the Ruine of the Romish Church vvhyle all the Worlde shall bee wakened by their owne Perill and cleare Sight of such monstrous Inhumanitie to destroy the Destroyers of the Earth EVBVLVS and PHILADELPHVS a-part EVBVLVS YOU did tell mee verie rightlie at our first Discoverie of these two Gentle-men that all-bee-it both of them Papistes yet they were of a much contrarie Disposition for so wee haue in-deede tryed them I loue this Philomathes his Towardnesse and I hope well of him The other's Waywardnesse and bitter Disposition I dislyke as farre Philadelphus You remember how even before our encountring of them I was wishing you to make some Answere to these Questions of this Ballader and Theriomachus was all-so of my judgement Now though you refused to doe so yet let mee intreat you thus farre as to wryte but a short Record of this our Dayes Conference Eubulus Though even that piece of Paynes were in my Opinion but ydle and vnprofitable yet it is too small a matter where-of to refuse you whom for manie respects I am holden both to loue and honour For other-wayes to wryte eyther at length or of purpose anie Answere to such things so often and so learnedl◅e confuted I neyther thinke it expedient for anie so ◅o bus◅e him-selfe and for me in so manifolde Distractions which you know I haue and a daylie Employment in the matters of my Calling together with such imbecillitie of Bodie as can not endure great Paynes I were even greatlie blame-worthie so to waste eyther Tyme or Travell There-fore hence-foorth let no Man put mee to businesse GOD grant wee may earnestlie studie to our owne Sanctification and according to that great Dispensation committed vnto vs wee may labour to worke the same carefullie in the Heartes of others and not to delight in contention of Disputations about Questions which but ingender Stryfe and doe more feast ydle Humours than they edifie Godlie Soules Illuminate O Blessed LORD of Lights The syled Eyes of simple ones to see Disclose the Deepnesse so of Satan's Slights That straying Sheepe may turne agayne to THEE Sling Babell as a Mill-stone in the Sea And let the NEW IERUSALEM All-Glorious Twelue Ports of Pearle cast vp for Entrie free To All who in the Lambs Blood are victorious Bring downe that Beast of all this Evill th'Enacter His Name his Number and his curst Character FINIS A PASTORALL ADMONITION TO REPENTANCE WHat wonder though they haue so small successe All Enterpryzes by vs vndertaken Wee meschantlie haue re-admitted Messe Which happilie was frō our sholders shakē Thus having foulie then our Faith forsaken All our Endevours duelie GOD deludeth HIS Choler kindleth still and can not slaken HEE justlie still our sinfull Sutes secludeth Nor shall our Foes but daylie vexe and wrong vs Till once wee put all strange Gods from among vs. No loue of Messe had ever ledde vs to it This Groundes was on Politicke Praetences But no Fraetence had driven vs to doe it If in our GOD wee had plac'd all Defences But from HIS Word so strayed haue our Senses In Humane Helpe wee our Repose haue placed And there-fore GOD vs rightlie recompenses Our Designes fayle our Doinges are disgraced To Asa King what GOD spake by Hanani Concerneth vs much more than him or anie From Syrian's King Asa succour sought And hyred them with State and Temples Treasure Wee vayner helpe at dearer ◅ate haue bought Of Asa's Sinne exceeding much the measure And doubled thus haue on vs GOD'S displeasure On-drawing vndeclynable Destruction Repent wee not whyle wee haue anie leasure It 's cleare by vndenyable Induction Some Wages Asa war'd out on that Nation Of Babell wee bring in th'Abhomination Prowde Ammons King with Iabesh was contented For to conclude a Covenant of Peace So being beastlie that they had consented To vnder-goe a singular Disgrace That pulling out their right Eyes from their Face All Israel hee might so make ashamed But much more ignominious is our Case Our Beastlinesse and much more to bee blamed Our Parties Pryde surpasse◅h that Exemple To Molech wee must re-erect a Temple Then let vs turne agayne to GOD who smytes vs And doubtlesse Hee will vnto vs returne Slyding abacke so long as it delytes vs Wee never shall misse Matter for to mourne It 's senselesse Pryde agaynst the Pricks to spurne Take counsell then while CHRIST vpon vs calleth His kindled wrath begin it once to burne Woe to the Wicked in His Fangues that falleth Will wee but put all strange Gods from among vs And all the World will bee too weake to wrong vs. With Pittie LORD respect Thy People poore In IESVS CHRIST who gracious and good Salvation to Sinners did procure By sheeding on the Crosse his Sacred Blood HEE is our Solace and Coelestiall Food Vs nursing vp in hope of endlesse Glorie
HEE hath remooved all that vs with-stood HEE comforts vs gainst all may make vs sorie Since here-to nought but Mercie miere did moue THEE Should wee not LORD with all our Soules then loue THEE FINIS The Author his Meditation on the 63 Yeare of his Age now 〈◊〉 〈◊〉 THis is I know my Climactericke yeare And where-in if it shall please GOD to take mee What profit or what pleasure haue I here So louelie as the loue there-of may make mee Affect frayle Lyfe which must at length forsake mee Which is of Illes but a Succession Sphericke Where-of each houre I count my Climactericke On â—…irier Hopes my Soule it selfe heere stayeth I neyther loathe nor loue long heere to liue Long byding heere my Blessednesse delayeth Heere vnder Sinne I doe but groane and grieue Heart-broken but that firmlie I belieue My Death an Ende shall set to Sinne and Sorrow Gladlie come on then gratefull Guest to morrow Meane whyle my GOD with Thy good Sprite direct mee So as I never wander from THY Wayes And by THY Potent Power so protect mee As stable I may stand gaynst all Essayes Discowrage not THY Servaunt with Delayes But how-so-ev'r it shall please THEE to proue mee Still let me feele my LORD that THOV dost loue me Each moment teach mâ—…e of my Dayâ—…s to number To Wisedome whollie that myne Heart applying I never sinke downe in a senselesse slumber But Lusts and all vngodlinesse denying And on THY loving Promises relying In all Assaultes I may haue Hope and Hearting And last to THEE a peaceable Departing I seeke not Peace with Sinners or with Sinne But Peace which passeth vnderstanding all Which New-birth heere doth in our breasts begin In that mee keepe till hence LORD Thou mee call From Fayth Hope Loue LORD let mee never fall But fighting out this good Fight by THY Grace Aeternallie syne let mee see THY Face There shall I fynde that inexhausted Fountayne Of endlesse Blisse there shall my Soule bee filled With sight of Thee there setled on my Mountayne I shall haue more than Heart ev'r wisht or willed In Booke of Lyfe there shall I see mee Billed Sacietie of Ioyes lyes there-in Store And vnperturbed Pleasures ever-more Passe vp then Soule possesse that pleasant Place Onlie for GOD'S peculiar Ones prepared Goe in to Glorie by the Gate of Grace Where never more in Sinne thou shalt bee snared What wee shall bee there shall it bee declared I long to know the Cafe which never Eye Here saw Eare heard Heart thought what that may bee FINIS ESCAPES IN PRINTING Pag. lin for reade 10 35 exceding opportunitie exceeding opportunâ—…lie 11 22 Thessalonian Thessalian 12 5 Thessalonian Thessalian 27 8 to her owne of her owne 37 26 Mamackes Maniackes 41 22 are seene are not seene 46 30 Gates that are Gates are 66 3 and no part as no part Ibid. 9 notiue nociue 70 31 his is this is 71 5 cleareth you cheareth you Ibid. 13 Mules Moles Ibid. 15 at a lite not a little 78 3 separablie separatelie 88 16 Mules Moles 97 19 in doing is doing 113 24 a gayne a Game 127 31 cloze all clozeth all 128 21 ingeniouslie ingenuouslie â—…51 18 to bee a separate to a separate I. II. 1. Cor. 15. 32 III. â—…atth 1â—… 16. â—…lesiast 1â—… 13 â—…sal 49. 〈◊〉 IV. V. VI. VII I. II. III. IV. V. VI. Iohn 1â—… Iohn 14. 2â—… VII Iohn 5. â—…9 â—…7 〈◊〉 2. Tim. 3. 17. Matth. 15. 9. Cant. 1. 6. In Mich. In Matth. Hâ—…mil 49. In Matth. Hâ—…mil â—…49 Ep. 80. ad Eâ—… sta Medic. Lib. 3. cap. 4. Ad Maximin lib. 3. cap. 13. VIII Ep. 119. ad lanuar IX Eccles. 12. 11. De Unitat. Eccl. cont â—…il Ep. 166. cap. â—… Ad 〈◊〉 cont Ep. 〈◊〉 â—…ib 2. dâ—… Bapt. cont Doâ—…t cap. â—… 1. Iohn 4. 3. 1. Cor. 12. 3. Matth. 7. 21. Iudg. 14. 18. Lib. 31 cap. 3. Lib. 3. cap. 2. Acts 17. 11. X. Iohn 5. â—…9 2. Pet. 1. 19. 2. Tim. 3. 16. Psal. 119. â—… Exod. 32. â—… De Doctrin Christian Lib. 1. Cap. 37. 1. Cor. 2. 14. Matth. 13. 11. Iohn â—… 17. Iohn 10. Proverb â—… â—… Prov. 13. 6. 2. Cor. 4. 4. De doct Chrâ—… lib. 2. cap. 6. â—… XI Cont. Epist. Fundamâ—… XII Lib. de vtilitâ—… De 〈◊〉 â—…el cap. 1. XIII XIV XV. Boni Cathâ—…ci sunt qui fidem integram borâ—… mores servant August toâ—… 4. in Quâ—…stion super Maâ—…th Idem Augustin Tom. 1. lib. dâ—… vâ—…ra religion cap. 7. Coâ—…endar Ecclesia cathâ—…lica sociâ—…tatem qua lumen Christiaâ—… Religionis Scripturarâ—… Regulâ—…que Veritatis 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 non abolâ—…tur seipsâ—… postcritatâ—… cogi Papaâ—… prâ—… Antichristo Romaâ—… pro vera Babylonia agnoscere Bernardus super Psal. 91. lib. 4. ad Eugeâ—…m â—… II. Heb. â—…1 1 III. Revel 2. Rev. 12. â—… Thess. 2. Contr. Ep fund De Vnitat Eccl. contr Paâ—…l In Math. homil 49. Revel 16. 12. IV. V. Rom. 15. 1â—… XII Malach. 1. 11. Rev. 1. 6. Hosca 14. 3. Rom. 1â—… 1. Heb. 13. 16. Philip. 4. 18. Heb. 7. 27. â—…el 2. 28. â—… 19. 19. XIII Rom. 10. 1â—… Iob. 1. 7. and 1. Pet. 5. 8. Matth. 23. 1â—… â—…ut yet in it â—…l beâ—… a tenth it shall reâ—…e and shall eaten as a â—…-tree and as Oake whose stance is in â—… when they â—… their leaues â—…he holie seed â—…ll be the subâ—…ce there-of â—…sai 6. 13. â—…onsuetudo â—…tre non debet â—… minus veritas consuetâ—… 〈◊〉 veritate vetuâ—… est errorâ—… 〈◊〉 propter 〈◊〉 errore sequâ—… veritatem Cyprian ad Pompeâ—… Nova et pâ—…grina censenda sunt quâ—… Christâ—… non docâ—…it nec omnia qua vetera sunt admitâ—…s debent Ibidâ—… I. II. III. IV. V. Revel 13. Revel 1â—… and â—… Revel 2. 13. ad vincâ—… 〈◊〉 48. Revel 18. 7. Isai. 54. 1â—… Revel 12. Revel 13. Revel 8. and Revel 14. and Revel 7. 9. Revel 11. Revel 14. Revel 1â—… 12. Revel 18. â—… â—…es 2. â—…l 13. â—…l 14. VI. VII â—…vel 11. â—… Neque 〈◊〉 〈◊〉 resâ—…e 〈◊〉 non potest 〈◊〉 Christianâ—… â—… 〈◊〉 〈◊〉 vâ—…ra si 〈◊〉 〈◊〉 〈◊〉 pâ—… times 〈◊〉 tatiâ—… ab 〈◊〉 bus sâ—…pscrit 〈◊〉 illâ—… 〈◊〉 〈◊〉 〈◊〉 Arnâ—…ius 3. adversus â—…tes â—…reger Naâ—…n orat 21. dâ—…â—…d Athâ—…nasii â—…ee who proâ—…eth one and â—… same Doâ—…ne of Fayth â—… fellow-partâ—…er of the same â—…ayre but who maintaineth a â—…trarie â—…eth is to bee â—…ounted an â—…versarie alâ—…it even sitting the Chayre â—…d this inâ—…de hath the â—…ne but that â—…er hath the â—…e matter and â—…eth of Succesâ—…n I. II. Defeâ—…e of Sect. 4. Defence of Sect. â—…3 III. Eccles. lib. 3. cap. 15. IV. â—…l 13. 11. V. VI. â—…vel 3. 1. Reveâ—…â—… VII Rev. 14 I. â—… 11. â—… 21. Rev. 11. â—… 2. King 6. IX X. â—…I w 24. â—…l 2. Revel 11. and 14 Chrysost. Homil. 46 in Matth. Hee goeth not out of the Church who goeth out bodilie but he who spirituallie leaveth the Fundaments of Ecclesiasticall Trueth Wee went out from them in regard of place but they from vs in regard oâ—… Fayth Wee haue left with them thâ—… Fundamentes oâ—… Walles but they haue left with vs the Fundaments of Scriptures Speciosum quâ—…dem nomen est pacis pulchra est opiâ—… vnitatis sed qâ—… ambigat 〈◊〉 sâ—… Ecclesia atque Evangeliorâ—… vâ—…tam pâ—…ceÌ„ esse quâ—… Christi est Hilar lib. contr 〈◊〉 alios Arriâ—…s Hand illâ—…â—… Ecclesia pacâ—… discâ—… imò 〈◊〉 conseqâ—… fidei loadeâ—… qui a 〈◊〉 perfidia sa segregaâ—… 〈◊〉 tagio crimiâ—… discodâ—… Cypr. 〈◊〉 de Uâ—…tat Ecclâ—… â—… 25. â—… 14. verse â—… II. 5. â—…h 3. 1. III. 2. Kings 3. 1â—… ltiwne who â—…nge â—… â—… a 〈◊〉 de â—… Iâ—… II. â—…th 23. 29. V. â—… I II IV. V. â—… Vâ—… VIâ—… 1. Tim. 4. 3. IX 〈◊〉 ad Himeâ—… cap. 7. X. XI XII XIII XIV XV. XVI Iohn 1â—… 2â—… Matth. 27. 6. Iob 1 â—… Rom. 3. XVII When thâ—… wicked ryse hyde themsel but when thâ—… perish the Riâ—… teous increasâ—… Prov. â—… â—… †Caput nostrum est in coelo sed nâ—… putes quod sit separatum caput a corpore Discretum est enim lociâ—… sed junctum â—…ffectious Angnstm. in Psal. 91. Chrysost. homil 35. in Matth. cap. 20. Who-so-ever hee bee that affecteth Primacie in Earth shall finde confusion in Heaven neyther shall hee come in the couÌ„t of CHRIST'S Servantes who maketh businesse about Primacie XVIII XIX XX. XXI Revel 9. Thess. 2. and Revel 11. â—…evel 14. and 7. and 9. 4. Thess. 2. 7. 1. Iohn 4. 3. Matth. 13. 2â—… Revel 13. XXII Revel 2. 13. â—…evel 11. 3. Revel 12. 6. 14. â—…evel 14. 1. â—…evel 13. 10. â—…nd 14. 12. â—…evel 11. 8. â—…evel 17. 6. â—…evel 17. 3. Exod. 3â—… Exod. 32. 26. 1 Kings 19. 24. 1 Kings 18. 13. 1 Kings 1â—… 1â—… Defence of Caâ—… Sect. 19. Rev. 1â—… and 2â—… XXIII XXIV XXV XXVI Revel 11. 2. XXVII Revel 2. 4. 14. 20. and 3. 1. 15. 〈◊〉 54. 11. Cant. 5. â—… Revel 12. 1â—… Revel 27. XXVIII Revel 14. 1. Revel 13. 3. 8. 1â—… XXIX Revel 2. 13. XXX Revel 14. 1. Revel 11. XXXI XXXII Lake 11. 5â—… Matth. 23. â—…3 XXXIII XXXIV XXXV â—…vel â—… 2. 2. Sam. 15. 11. Chapter 13. XXXVI XXXVII â—…evel â—…1 Revel 14. Acts 11. 26. Revelâ—…ion 20. Revel 13. 2. Revel 1â—… 3. Revel 13. 1. Revel 17. 3. Revel 2. 14. Revel 2. 20. XXXVIII â—… Thâ—…ss â—… 15. Eâ—…ra 1. 7. 1. Saâ—… 6. â—… XXXIX XL. XLI 〈◊〉 11. and 14. I. II. III.